[Articles]

KUNDALINI
AN OCCULT
EXPERIENCE
by
G. S. ARUNDALE
1938

THE THEOSOPHICAL PUBLISHING HOUSE

ADYAR, MADRAS, INDIA

The following little book by the Theosophic author G.S. Arundale is

an out of print and forgotten masterpiece. Despite its occasional

delving into Theosophic doctrines, it is one of the few books on

Kundalini from an experiential perspective. We have published it
here for the benefit of our readers and are quite prepared to remove
it in case of copyright infringements, though there are only a few
years before it goes public. Kundalini is an important subject and
though this work may seem somewhat dated and redundant in style,
it may prove a valuable source to the student, who should carefully
study the matter from every perspective before attempting to
arouse this inner force. The website owners are well aware of its
dangers, and any warnings below should not be taken lightly.

CONTENTS
EXPLANATION
This book is emphatically not a guide to the awakening of Kundalini.
On the other hand, there is an aura encircling all rightful
experiments and experiences, which can be conveyed even through
the medium of print. This aura not only clears the outlook of the
earnest student of life, but also helps to raise his consciousness to
the more rarefied levels where the Eternal dwells less veiled by the
shadows of time.
Chapter 1
THE NATURE OF KUNDALINI
Glimpses of Kundalini in action are vouchsafed the student who is
content to watch and not to grasp. Let the descriptions be read
lightly, not with the mind but with the intuition. Thus, however
fantastic they may seem, yet the reader will perceive that they are
fantastic not because they are untrue but because they are too true.
Chapter 2

THE UNIVERSE-KUNDALINI AND CENTRES

Is there a Kundalini chain linking the constituent elements of our
own solar system, and another chain linking together the various
solar systems? Surely so, and speculation is no less interesting as to
the nature of the centres of a solar system and as to their
vivification by Cosmic Kundalini. To understand this tremendous
vista it is necessary to learn how to arouse and direct Kundalini to
the various centres of the vehicles of a human being.
Chapter 3
THE DANGERS OF KUNDALINI
Can the brain stand the pressure? This and the sex danger are,
perhaps, the principal questions with regard to the arousing of
Kundalini. Extreme circumspection is vital, for the Serpent-Fire does
not discriminate. It consumes. It tends to flow along the lines of
least resistance, and sometimes such lines may lead downwards and
not upwards, with indescribably disastrous effect.
Chapter 4
KUNDALINI ACTIVE EVERYWHERE
Wherever there is life, there is Kundalini more or less awake and
awakening. But the conscious direction and handling of its power is
another matter altogether. One of the effects of Kundalini is the
intensification of the sense of Unity. A breaker-down of barriers
between the various layers and states of consciousness, Kundalini is
also the breaker of barriers between the individual himself and the
larger Self without.
Chapter 5

THE DEVELOPMENT OF KUNDALINI

In the beginnings of this process dizziness is noticeable, which is
perhaps the physical expression of a new relativity, of a new
adjustment, other worlds than the physical beginning to be open to
a gaze which the individual has not yet learned to control.
Sensitiveness is enormously increased, making the individual a kind
of sensitive plate upon which, for example, people in the outer world
imprint themselves, so that in a flash he knows their natures,
especially the high lights of quality and the low lights of defect.
Chapter 6
SUN-KUNDALINI AND EARTH-KUNDALINI
The heart of the earth is one pole of Kundalini, the Sun is the other.
Now the awakening of Kundalini is tantamount to making oneself the
Rod between the two. In one sense one ever is a Rod, but the Rod is
not yet alive, awake. It is asleep or dreaming, and the Fire itself
slumbers. To awaken Kundalini is to fan the Fire into a consuming
flame, burning, purifying, energizing, making conscious contact with
the Universal Fire.
Chapter 7
THE HIGH PURPOSE OF KUNDALINI
Whether in fact clairvoyance, etc., arises or not, though in course of
time it will, is of far less importance than the definite establishment
of the higher consciousnessBuddhic and later Nirvanicin the
waking consciousness, which is the high purpose of the arousing of
Kundalini. This means an extraordinary vivification of Intuitionpure
knowledge undistorted by the personal equation. One even feels

inclined to tell some of one's friends, if they ask, quite frankly what
they need.
Chapter 8
CENTRES AND FUNCTIONS OF KUNDALINI
It seems as if Kundalini can be sent forth from any centre though
preferably from the solar plexus centre or from the centre between
the eyebrows. We thus begin to realize that the great centres of the
body are the main distributors of force. It is not a matter of eyes or
hands or feet, but of centres.
Chapter 9
THE INDIVIDUALITY OF KUNDALINI
In some mysterious way Kundalini remains for ever individual to its
recipient, however much it may always be inseparable from the
Universal Fire whence it issues forth. In some mysterious way it
partakes of the nature of the Permanent Atom, cannot disintegrate,
and forms the eternal Fire of the evolving individuality.
Chapter 10
THE MUSIC OF KUNDALINI
Kundalini is music as well as colour. It is a throbbing majesty of
sound and a rainbow of colour, Kundalini sings with the voice of all
that lives. In the singing is heard the voice of the Unity of Life, and
in the colours is felt the Warmth of Life.
Chapter 11
ACCOUNT OF AN EXPERIENCE

The student finds himself on a stream of Kundalini, and moves on

the stream towards time's beginnings so far as this particular
evolution is concerned. He moves back and back and back, until he
finds himself strangely immersed in the majestic profundities of the
opening of a new era of life.

EXPLANATION

N this brief account of a number of experiments and experiences

with Kundalini, called the Serpent-Fire for its seemingly tortuous
movements and its triple power of creating, preserving and
destroying-regenerating a veritable trinity of activity within a mighty
stream of life I have deliberately refrained from any comparison between
statements contained in responsible Kundalini literature, scattered, few and
veiled as these must necessarily be, and the conclusion to which the
experiments and experiences seemed at the time to lead. I want these
experiments and experiences to give their own atmosphere, uncorroborated
and standing by themselves.
All statements regarding Kundalini should always be treated with the
greatest reserve, partly because the personal equation of the experimenting
individual looms very large Kundalini acting very differently in different
cases and partly because nothing ought to appear in print which might
give even the slightest assistance in the development of a power which
destroys ruthlessly when it is sought to be awakened before its due time.
On the other hand, there is an aura encircling all rightful experiments and
experiences which can be conveyed even through the medium of print; and I
venture to think that this aura not only clears
the outlook of the earnest student of life, but also helps to raise his
consciousness to the more rarefied levels where the Eternal dwells less

veiled by the fleeting, but nonetheless relatively impenetrable,

shadows of time.
KUNDALINI AN OCCULT EXPERIENCE is emphatically not a guide to
awakening the forces of Kundalini. That is for the individual and for those
Elder Brethren whom he will sooner or later meet when he has outgrown the
nursing of the ordinary everyday circumstances of the outer world. The outer
world can help an individual up to a certain point. It may see him through
his school career. But at last he begins to have learned the lessons the outer
world can teach him, and thus becomes ready for life's more advanced
courses in the inner worlds. Kundalini is a lesson in such inner worlds, part of
the curriculum which prepares him for his Master's degree.
KUNDALINI AN OCCULT EXPERIENCE, an experience in the as yet little
known field of the Serpent-Fire, is published far more for the sake of the
mystery of the adventure than for the sake of any precise knowledge which
may have been gained. Indeed, the book is not published for the sake of a
knowledge of Kundalini, but for the sake of introducing its readers to the fact
that Kundalini is a mystery, but an intriguing and fascinating mystery. All
knowledge, for true understanding, must at first be a mystery as well as an
experience. It should be approached softly and with bated breath,
reverently, with joyous eagerness, and with the sense of being in the midst
of a great beyond. All true knowledge is a mystery for ever and ever, for
however much we may know, or think we know, there is always the
wondrous more drawing us onwards and upwards, giving more beautiful
worth to that which is already ours, and making our pathway to Divinity an
ever-increasing delight.
I am hoping that the discerning reader will rest content with envelopment in
provocative mystery, will be satisfied with what I hope will prove a
comfortable stretching of his consciousness so that he hardly knows where
he is, so that in his very waking consciousness he receives intimations of
certain larger states, of peaks in those Himalayan heights, which await his
conquering. It is sometimes good when one is in darkness to be reminded of
the light which some day shall pierce it. Let the reader lose his timeimprisoned self in the mystery of Kundalini as he should be constantly losing
this time-self in many another mystery. Thus losing himself he shall
gradually learn himself to adventure forth into all mysteries, and at last to
hear the Silver Voices chanting to him of his Ascension.
To dwell in knowledge is beautiful and helpful, but no less beautiful and
helpful is it to dwell in mystery, for in mystery Gods learn to know
themselves as God.

Let us first be flotsam of the depths, floating peacefully and safely on their
calm and sheltering surfaces, ere we seek to penetrate their profundities
against their righteously rebellious shatterings, designed not to protest but
to test worthiness to seek. Let us know them face to face in peace, before
we plunge into the storms and cataclysms which make us one with them.
I hope that a perusal of this little book will at least cause, in each
understanding reader, an adjustment of his individual consciousness to a
larger consciousness of which it is a part. Such adjustment should be in the
nature of an expansion, a sense of happy stretching, of exhilaration, of a
joyous ascent into the mountains of his being, of an exploration of himself
such as he has probably not so far undertaken.
Finally, I apologize for all redundancies and obscure wordings. The
redundancies were inevitable, since the experience sometimes repeated
itself, and I have thought it better to leave the experience in its original form
of translation into outer world language. The obscure wordings result from
the endeavour to express that which to the student was inexpressible. These
obscure wordings I have also left untouched.
G. S. A.

Chapter 1

THE NATURE OF KUNDALINI

HAT is Kundalini ? The Samskrit word has been variously translated,
generally by those who have no real conception whatever as to the function
of that of which it is the label.
It seems that the root of the word is the verb kund, which signifies
"to burn". This is the vital meaning, for Kundalini is Fire in its
aspect of burning. But we have a further explanation of the word in the noun
kunda, which means a hole or a bowl. Here we are given an idea of the
vessel in which the Fire burns. But there is even more than this. There is
also the noun kundala, which means a coil, a spiral, a ring. Here we are
given an idea as to the way in which the Fire works, unfolds. Out of all these
essential derivatives the word Kundalini is born, giving creative femininity to
the Fire, Serpent-Fire as it is sometimes called, the feminine creative power
asleep within a bowl, within a womb, awakening to rhythmic movement in

up-rushing and downpouring streams of Fire. It is a word signifying the

feminine aspect of the creative force of evolution, which force in its
specialized and more individual potency lies asleep, curled up as in a womb,
at the base of the human spine. Its awakening is fraught with the utmost
danger, indeed disaster, save as the individual concerned is in a position to
keep it under full control. And such power to control comes only when the
higher reaches of the evolutionary way are being approached, reaches still
out of sight as regards the vast majority of mankind.
Now and then, however, glimpses of Kundalini in action are vouchsafed to
the student who is content to watch and not to grasp, and the following
descriptions are of Kundalini at work before the eyes of such a student, he
interpreting what he saw as best he could, often no doubt faultily. The
experiences were interspersed with some authorized experiments, and while
it is as impossible as it is unlawful for one student to share with any other
his experiences and experiments in any degree of fullness, it being still more
impossible and unlawful for any indication to be given as to the mode of
awakening Kundalinithe mode varies substantially according to the soulnote of the individualyet now and then is permitted a sharing of the
atmosphere of these experiences and experiments, at least in some
measure.
It is hoped that the result will be a subtle awakening of the larger
consciousness, of the shadow of a shade of the spirit of Cosmic
consciousness ; so that there may arise a fragrance of what may be called
spiritual ozone, in the exhilaration of which the reader contacts a self of his
Self larger than any he has so far known within the limitations of his present
incarnation. He achieves a release, a freedom. He becomes like a bird which
has at last begun to find the use of his wings. He flutters, even if he cannot
yet fly. And in that very fluttering he begins to distinguish between the real
and the unreal, between the true and the false, between the useful and the
useless, between the beautiful and the ugly. And though he remains unable
constantly to use the discrimination thus aroused, at least he knows, he
experiences, and sooner or later the knowledge-experience becomes steady
activity. When it begins so to do, then is the time for those first feeble
stirrings of Kundalini which shall eventually release in him for ever the Fire
of Life and place upon him the Crown-Flower of eternal Kingship.
We all are far away from Kingship, but perhaps the experiences and
experiments herein set forth may be intimations, however faint, of a
fragment of the nature of royal living, and thus give courage to endure and
courage to conquer.

I have not edited these experiences and experiments so as to make them

intelligible, still less conventionally rational. I have left them just as they
came, with only slight modifications. Their value does not lie in their appeal
to the reason, but in their recognition as a reflection of something which the
earnest student will know to be his as well. He will see in the very
incomprehensibility of much that is described a something towards which he
feels he too is irresistibly moving. However fantastic they may seem, yet
somehow he perceives that they are fantastic not because they are untrue,
but because they are still too true for him. I hope that when they may seem
absurd he will feel that their absurdity lies only in their being so utterly
foreign to all normal experience and experiment, not in their being
nonsense. Even if they may appear non-sense to his limited sense, perhaps
to some they may seem more sense, and his sense more non-sense.
Let the descriptions be read lightly, not with the mind but with the intuition,
not with an already set conviction as to what can and what cannot be, but
with the mind, the heart and the will open to all things. Let the reader be
fully aware that the unbelievable is by no means necessarily untrue, and that
the consciousness we call "I," with its various functionings physical,
emotional, mental and beyond is infinitely more extraordinary than even
our wildest dreams could envisage.

Chapter 2

THE UNIVERSE-KUNDALINI
AND CENTRES
HE last sentence in the foregoing chapter brings us at once to the
startling opening which heralded these various experiences and
experiments.
In the first flash of intuitional and possibly higher expansion, the subject of
the experiences became engulfed in a sense of the relationship between the
microcosm and the macrocosm. He is, for the time, carried off his feet. His
consciousness flashes outwards to what seems to be the furthest confines of
space, and he becomes absorbed in the glorious and perfect certainty-giving
fact of the intimate unity of his own consciousness, not only with the

universal consciousness, in so far as the word " universal " may at all be
rightly used when there seems to be a universal beyond the infinite, but also
with specific parts of the universal consciousness. His own individual
consciousness is a piece of mosaic in the pattern of evolving life, and there
are other pieces seemingly closely linked to his as being of the same general
rate of vibration, of the same colour. Where are there mosaics similar in
general principle to his ? And at once, as in response, vibrations seem to
come from afar and from a very precise afar not here to be more defined.
There is clearly an immense Cosmic significance of the twin-soul theory,
might I not say the multiple-soul theory, by no means within the compass of
this tiny little world of ours. And let it be said at once that the commonplace
twin-soul idea current in certain phases of modern thought is a very poor
caricature of a marvellous reality. This very earth has its twin-star, and it
becomes clear at once that the duality of life is no less fundamental than its
unity, or than its trinity. But further speculation is denied. It will not be
profitable at this stage.
In the light of this special intuition the speculation also arises, as the student
is carried still further off his feet, though not so wildly that there is no
substance in his shadows, as to the relation between the great occult Rites
of the Fire on this earth, and the Universe-Kundalini of which our Lord the
Sun is the heart as well as the body. For us, the Sun is Kundalini in excelsis,
in which we live and move and have our being. Each individual Kundalini in
whatever kingdom of nature, in whatever substance great or small in
whatever world, is part of the Sun-Kundalini. And, strange as it may seem,
these tiny Kundalini streams partake of the omniscience, omnipotence,
omnipresence, of their sublime Progenitor. Thus may we say that all life,
each one of us, is omnipotent, omniscient, omnipresent, in the becoming.
There is a most intimate connection between the Fire of our Lord the Sun
and the universe-life which He has set afire.
It becomes clear at once that Kundalini, howsoever it may appear, is mighty
and torrential, here mighty and torrential in potentiality only, there stirring
and awakening, elsewhere in resistless movement, burning all before it.
Is there a Kundalini chain linking the constituent elements of our own solar
system, and another chain linking the various solar systems ? Surely so, and
speculation is no less interesting as to the nature of the centres of a solar
system and on their vivification by Cosmic Kundalini. The Earth has its
centres whirling wheels of fiery energyand it would appear that one of
the functions of some of the Lords of Evolution is the regulation of
distribution and intensity of Kundalini. This is a reason why even Their work
has been described as hazardous, like the work of those who bring
ammunition to the front line trenches in time of war. They might in some

way, perhaps, be consumed with the very Force They wield, though it may
be supposed that in Their case this could not happen.
As a preliminary to the deeper understanding of this tremendous vista, it
would be necessary to learn how Kundalini is aroused and directed to the
various centres of the vehicles of a human being, not merely for a general
vivification of their life, but also, as may be required, for their individual
vivification to certain definite ends. For example, a lecture has to be
delivered, an audience or congregation has to be influenced. Watching the
process at work, it seemed as if it automatically begins by the general
stimulation of Kundalini along, and up and down, the spine, so that there
comes about a distinct glow. This happens to a microscopic extent with all
who lecture, or who, in one or another of a number of ways, seek to
influence for good their fellow-men. But where there is training the glow
expands into a fire. And further results can be obtained if special vivification
takes place in the heart, throat and along the line between the middle of the
head and the centre of the eyebrows. This vivification proceeds through the
solar plexus, a fact which partly accounts for the feeling of sickness some
people experience before lecturing or before some other unusual strain,
together with other physical symptoms. In special cases, such feelings
always occur, marking the purification of the vehicles in order to facilitate the
down-pouring of higher, and also of superhuman, Kundalini.
This does not mean that in most of these people Kundalini is actually
aroused, but that there is in them a concentration, an intensification, of the
universal Kundalini Fire, with the result that their nerves and other channels
have more to carry than the Fire-load to which they are normally
accustomed. However localized Kundalini may be from one point of view,
from another it is universal omnipresent. In some cases, however, the
concentration of the Fire is predominantly local. It is a case of spontaneous
combustion, but the same effects are noticeable.
It is clear that nicotine and alcohol definitely act in some way upon
Kundalini, the former interposing a barrier between the general force of
Kundalini and its operation in the various vehicles of the individual
concerned, while the other seems to act as a direct stimulant, stirring the
Force in wrong directions, or in some way wrongly intensifying it, and in any
case doing these things in connection with an individual far from ready for
Fire-development. All narcotics, drugs, stimulants, clog the system and
interpose a deadening miasma between the individual and all larger
consciousness.
But to return to the stimulation of Kundalini for special purposes, the spinal
glow seems to be the first phenomenon, and this is intensified by external

conditionsas, for example, presence in an already magnetized area, a

church, a temple or by the influence of music, chanting, participation in
ceremony or service, and so forth. In addition to the stimulation of the spinal
glow there is also an awakening, a glowing, as it were, of the heart, throat
and middle-head centres, sometimes all together, sometimes one and not
the rest, according to temperament. This stimulation often has a definite
physical counterpart in the disturbance of organic functioning. The
vivification of the heart centre seems to be how otherwise to express it?
that of a cold glow. The juxtaposition of the two words sounds absurd.
And yet I do not think the facts have been misinterpreted.
As regards the throat, the vivification, noticed on a particular occasion,
seemed to express itself physically as a kind of momentary constriction,
which was attributed to repercussions from the breaking down of barriers
between the non-physical and the physical, so as to enable Kundalini to
vivify the actual vibrations issuing from the throat as, for example, when a
lecture is delivered. The result is an address potent apart altogether from
any eloquence, and affecting in different ways people in the audience who
are at different levels of evolution. They become bathed in Kundalini, the
result in individual cases depending upon individual receptivity.
It becomes apparent that Kundalini may well be compared with electricity as
to the uses to which it can be put. Continuous consciousness, remembrance
of events during the night, and so on, are only certain fruits of the arousing
of Kundalini. Even more important is the directly added power it gives for
work in the outer world. It is both another sense and a very powerful
stimulation of existing senses, as well as of all other forces the individual
already wields. We are only at the beginning of discoveries regarding
Kundalini, for the interesting effects observed are but the results of the
earliest stages of its awakening, of the breaking down of preliminary
barriers. Mercifully, the world is preserved from the discovery by science of
the Kundalini Ray, or annihilation would ensue. When we read of the socalled " Death Rays " and other highly destructive emanations from great
centres of Force, we may think of Kundalini as more powerful than all of
them put together, and we shall be glad to leave it alone until it is necessary
that we should learn to use it. It turns in boomerang fashion with terrible
effect upon those who misuse it, upon those who do not reverence it, upon
those who use it to selfish ends.

Chapter 3

THE DANGERS OF KUNDALINI

UCH stress is, therefore, laid on the dangers of arousing Kundalini.
Let us examine their nature. First and foremost there is the danger
of sexual stimulation so that the individual becomes drained of his vitality
through sex-obsession. Mental unhingement lies along this line. Sexual
vitality and activity are very closely allied to Kundalini, for both are
supremely creative in their nature, and the development of the one is bound
to stir the development of the other. All sexual urge must be under complete
control, at the will of the individual, and must be in a condition of what may
be called sublimation, that is to say it must be recognized as a sacrament
and therefore to be used in reverence and in a spirit
of dedication. Sex-differentiation in all its various implications is one of God's
earliest gifts to His childrenoften abused and grossly used, but at last
learned to be approached as the true priest approaches the altar. Only
those who thus approach the divinity of sex may be safely entrusted with
that later gift of Kundalini, which can be handled with safety and profit by
the tried and trusty alone.
Second, there is the danger of upsetting the physical rhythmic equilibrium
through the uncontrolled stimulation of the various centres of the bodythe
possibility of injury to the heart, to the nervous system through the solar
plexus, the individual becoming a chronic invalid with general physical
deterioration of the brain, producing a strain also ending in mental
unhingement. These dangers are avoidable provided the individual is in very
sound health, has already gained an ample measure of self-control, thinks
quietly and clearly, never narrowly, and is free from any servility to sexual
impulses, has in fact little if any sexual tendency at all. It must be
remembered that, however much he may be helped to awaken Kundalini, its
development depends largely upon himself. He must watch the various
symptoms and regulate them. How? He will know how, if he is ready for the
awakening. No further guidance need be given here, for the sign of an
individual being ready for the awakening of Kundalini lies in the intuitive
knowledge of what to do, and in the help of the Wise.
We must never forget that the physical body is denser, and therefore less
adaptable, than all others, and that there tends to arise a concentration of
force in a particular area, not a general distribution over the whole. If we
look at, say, the astral and mental bodies, we notice that each body is in one
sense one great organ. Functions which to a certain extent are in the

physical body associated with particular parts of the body are, in the case of
the inner bodies, more universal. To a certain extent, perhaps, we may
speak of localization in regard to the inner bodies, but it is more or less the
whole of the astral body that feels, that receives impressions, that
communicates. It is the same with the mental body. The whole of it thinks.
Now with the physical body, while feeling is distributed throughout, and
while special centres are affected by feelings and sensations of an unusual
kind, the brain acts as the principal channel of communication between the
physical and astral bodies. Numb the brain, numb the nerves which
communicate with the brain, and feeling disappears, so far as the waking
consciousness is concerned, though its effects may remain, as witness the
shock after an operation which, by reason of an anaesthetic, has been
temporarily painless.
Similarly, it is the brain which is the main channel between the physical body
and the mental body. I feel sure that the mental body impresses itself in
some measure upon all parts of the physical body, so that all parts " think "
to a certain extent, just as all parts feel. But the brain is the main centre,
the great junction for the outer world. We may, therefore, visualize the inner
bodies as exercising pressure throughout the physical body, but with the
pressure greatest at the brain junction. The brain bears the brunt
comparatively easily in normal cases and with the ordinary individual, since
only very small channels are in fact allowed to be open between the various
bodies.
But Kundalini will inevitably flow, apart from its normal channels, so as to
vivify those centres which are most sensitive, have greatest receptivity.
Hence the already existing concentration will be considerably intensified,
generally when the organ involved is already bearing a full load. An
individual in whom, for whatever cause, Kundalini tends to stir, is certainly
living at what is to all intents and purposes high pressure. He is likely to be
intensely alive. He is likely to have deep concentrations of force in his
various organs, the concentrations varying in strength according to the use
he makes of one rather than of another. Kundalini may very well be "the last
straw," and hurl the unfortunate individual down into cruel darkness, if he be
not a spiritual athlete trained to bear the strain.
Doubtless there will have come into existence, at this stage of the
evolutionary process, channels between the inner worlds and the individual
mainly Jiving in the outer world. But such channels are not likely to be deep,
and if suddenly a rush of force whirls through one or another of them, or
directly into a physical organ, they may well " burst," and bring about
catastrophe.

When the physical, emotional and mental bodies are beginning to become
resolved into their higher counterparts, as in the case of those who are
concluding human existence so far as imprisonment in it is concerned, then
Kundalini flows naturally and without encountering more than a minimum of
obstruction. There is beginning to be but one Fire, one Life. It is at stages
earlier than this that extreme circumspection is vital, for the Serpent-Fire
does not discriminate. It consumes. It tends to flow along the lines of least
resistance, and sometimes such lines may lead downwards and not upwards,
with indescribably disastrous effect.
As development takes place, and as the higher consciousness gradually
gains permanent ascendancy, the interpenetration becomes more rhythmic,
and the whole of the lower agency responds far more immediately and richly
to higher stimulation.
What then does the awakening of Kundalini effect? To all intents and
purposes it breaks down barriers ; or, to put this in another way, it flings
wide open the sluice gates, which hitherto have been opening slowly and
gradually, and which, in the case of the ordinary individual, are open only to
a very limited extent. There begins to be complete communication between
all the bodies, though the use and interpretation of such communication are
necessarily a matter of some considerable time after the preliminary
communication has been established. The lower bodies begin to reflect in
increasing clarity the characteristics of the higher bodieshigher mental and
lower Buddhic. States of consciousness begin to interpenetrate, so that there
arises a hitherto unexperienced continuity of consciousness. This means
enormously increased sensitiveness throughout all the bodies, demanding
that large measure of self-control, which is so constantly emphasized.
Nowadays, in the case of many, Kundalini must be developed in the marketplaces, where the danger is great, and not in the forests, where the danger
is minimized. Time is too precious for isolation from the world, especially in
these days ; and risks must be run. The whole of the physical body,
becoming a wonderfully sensitive instrument, becoming refined out of all
relation to its surroundings, can easily, therefore, be shaken to pieces as a
result of the impact of coarse and violent vibrations from without. Sturdy
physical health is thus a sine qua non for the arousing of Kundalini, and the
health of an adult rather than that of a youth.
But there is still more. Though the whole of the physical body becomes
enormously more sensitive, the brain has to bear the brunt. Pressure upon
the physical brain is very greatly increased, since the brain is the main
junction between the physical and the inner bodies. Can the brain stand the
pressure? This is, perhaps, the principal question with regard to the arousing

of Kundalini. The answer largely depends upon the extent to which the
physical grey matter is sufficiently developed, steeled and reinforced,
through self-control, to stand the strain. The condition and number of the
spirillae are, perhaps, a determining factor, for these indicate the condition
of the channels of contact and of what seems to be I can think of no other
wordsthe stretching power of the physical matter itself. It must be able to
bend so that it may not break. I do not use the word " bend " literally,
perhaps the word " adapt " would be more accurate. I think of the pressure
from the inner bodies as in the nature of the flow of a fluid, of an almost
irresistible flow. Can the brain shape itself to the flow, yield to it, adapt itself
to it? If so, all may be well. But rigidity is fatal, and by rigidity I mean not
merely, as it were, physical rigidity, but mental and emotional rigidity; that is
to say, a crystallization or hardening of certain parts of the mental and
emotional bodies, which hardening translates itself into the setting up within
the brain, and indeed also within the heart, of grooves which will break but
will not expand.
It is all a very complicated matter, for fundamentally the wisdom of arousing
Kundalini depends largely, though by no means entirely, upon the condition
of the lower mental and emotional bodies, and upon the extent to which the
Causal and Buddhic vehicles are beginning to make contact and assert
themselves. But physical conditions have also to be taken into account,
though these are but reflections of inner conditions. The question then
is: Are the inner bodies adequately developed and controlled, and is the
physical vehicle recovered from such educative misuse as must inevitably
have taken place during the long ages of development? For even though the
physical body changes from life to lire. as generally do the emotional and
lower mental bodies, each new body is moulded to reflect, and to express,
the stage of development reached. It may in fact be a case of the spirit
being willing but the flesh being weak, a case of the Ego being ready but the
lower bodies being weak, for the reason that the physical body in its existing
condition is unable to stand the strain of Kundalini. In such cases, it may be
necessary to wait for another life, so that existing forms may be broken up
and more malleable forms substituted. It is clear from all this how
complicated the process of the awakening of Kundalini really is, and how
foolhardy an individual would be who sought to arouse it without wise
sanction, and without a certain amount of guidance. It is almost certain he
would come to terrible grief. Hence, the brain is a great danger-point, for
disaster will be the result of an overstrained brain. The path of occultism, it
is said, is strewn with wrecks. I venture to think that the path of the
arousing of Kundalini, even if only in the very first stages, is strewn with
even more wrecks.

A little learning is a dangerous thing;

Drink deep, or taste not the Pierian Spring,

said Pope. Before anyone seeks to arouse Kundalini let him know much
about it, especially of its dangers, let him be intimately acquainted with
these. He will then leave it alone until advised to begin. A little knowledge
may incline him to foolishness. When he drinks deep he will realize that duty
forbids experiment, the results of which, when made in ignorance, lead to
disaster, first to the experimenter, which might not much matter one way or
the other except to himself, but also to those immediately around him, and
involving danger to the community as a wholeand to this he has no right
to subject them.

Chapter 4

KUNDALINI ACTIVE EVERYWHERE

TAKE it that Kundalini is more or less active in all life. It is the Fire
of Life, and therefore flows through all. But it may flow either as a
gentle stream, simply vitalizing, or it may be directed into special
channels and become a raging torrent, let us hope subordinated to great
purpose, so that the raging is a purposeful, disciplined raging, though a
raging none the less. Kundalini flows in mineral, vegetable, animal and
human kingdoms, in ascending degrees of vitality, but, except in rare cases,
as a gentle, fructifying stream of Fire, bathing as it were the whole of the
vehicle
Each time, however, a distinct and definite advance takes place in spiritual
growth, an intensification of Kundalini occurs, becoming particularly marked,
though still generalized, in connection with the various stages leading to the
Path and on the Path itself (1). Relationship to a Master makes a marked
difference in the virility of the flow, while entry into His consciousness, which
takes place at the Accepted stage of discipleship, means the beginning of the
definite, but still informal, harnessing of Kundalini to specific purposes,
through the general influence of the Kundalini of the Master working on that
of the apprentice. One of the reasons why the Master needs to be careful
about admitting an apprentice to this close relationship of Accepted
discipleship is this increased stimulation of Kundalini, even though it still
remains general. The relation of Sonship is yet a further stimulation, while

entry into the Great Brotherhood (2) is the beginning of the link between the
Kundalini of the individual and that of the Brotherhood as a whole.
It must be remembered that the Great White Lodge is itself an individual, a
specialized individual consciousness, with functions differentiated according
to the various lines of its constituent parts. These differentiated functions
may be regarded as the spiritual counterparts on an exalted scale of the
various centres of the physical body. The mighty force of the Kundalini of the
Brotherhood flows through these centres and through each member, so that
admission to the Brotherhood involves participation in this great flow ; the
gradual uniting of the consciousness of the individual with the consciousness
of the Brotherhood as a whole, involving a progressive uniting of the two
Kundalinis. The Kundalini of the individual begins to enter the stream of the
Brotherhood Kundalini. The converse process has, however, also to take
place the gradual entry of the Brotherhood Kundalini? into the system of
the individual, not merely in a general way, but highly specialized. I wonder
whether, for the sake of accuracy, I ought not to speak of these more
definite stages in the growth of Kundalini as the conscious directing of the
Force, rather than as an " awakening ". Wherever there is life, there is
Kundalini more or less awake, and awakening. But the conscious direction
and handling of its power is another matter altogether.
One of the specially interesting effects of Kundalini is the intensification of
the sense of unity to which its active stimulation gives rise. A breaker down
of barriers between the various layers and states of consciousness, it is also
the breaker of barriers between the individual himself and the larger Self
without. The definite stimulation of Kundalini intensifies, for example, the
individual consciousness of unity with the great consciousness of the
Brotherhood as a whole. Through the operation of the Kundalini power the
separated self begins to lose its illusion of separateness. The consciousness
of the individual member of the Brotherhood is, of course, blended with that
of the Brotherhood by very reason of his membership, but in many ways the
blending is implicit rather than explicit, though explicitness grows with use of
the Brotherhood power. But explicitness is very greatly hastened by the
development of Kundalini, which works like The Theosophical Society in its
First Object, for it bridges all distinctions of plane and consciousness.
Entry into The Theosophical Society very definitely effects a general, though
probably in the vast majority of members no specific, stimulation of
Kundalini. The Kundalini in the individual is definitely stirred, and its intensity
augmented, for The Society, strange as it may seem, is a definite organism,
and has its own mode of Kundalini. In some cases the stimulation proves too
much to bear. The Theosophical Society inevitably attracts a few people who
are somewhat unbalanced, just as it attracts the pioneer and those who

have freed themselves from the ordinary conventional fetters. The

Theosophical Society must ever be, to a certain extent, for people who are
different, whether in one way or in another. Those who are different,
because lacking in ordinary self-control, will probably find the stimulation
more than they can bear. They are on the whole unlikely to grow better, and
may quite likely grow worse. Those who are different because they have
transcended ordinary limitations will benefit enormously. There are, however,
more in whom there is a latent weakness, which the stirred Kundalini will
intensify just as much as it will intensify a quality. Kundalini is powerpower
which can be used for good or ill. The weakness grows, the individual, of
course, all the time regarding himself as the sole repository of truth and
common sense. The strain grows to breaking-point, and the blessing
conferred by membership of The Society, turned by uncontrolled weakness
into a curse, is mercifully withdrawn through the removal of the individual
from membership, doubtless in a cloud of self-righteousness from his
standpoint, though in sadness from the standpoint of the Elder Brethren. The
Society is naturally condemned in the particular way most conducive to the
individual's self-satisfaction. In nine cases out of ten, it is pride which
precedes the fall, and pride never knows itself as pride, or it would very
properly commit suicide, as indeed it does in the case of common-sense
people. Yet the Society goes on, grows in favour with the Hierarchy,
increases in strength and usefulness.
That which I have written regarding The Theosophical Society is no less true
in the case of other movements directly focusing upon the world the forces
of Light in opposition to those of darkness. The facts are observed in
connection with The Theosophical Society, but they are equally observable in
very many other organizations, though to a lesser extent in most cases.
1) By " the Path " I refer to that short cut up the mountain side of evolution whereby an individual, who has
the necessary detachment from present circumstances and an adequate grasp of essential truth, may
compress into a comparatively few lives the growth which ordinarily takes a century and more of
incarnations. Mr. Lloyd George, the British statesman, said during the War that the world was traversing in
a few years the distance which ordinarily it would take centuries to achieve. It is also possible to traverse
in a few lives the spiritual distance which it would ordinarily take possibly thousands of years to achieve.
But the help of a Master is needed, of One who Himself has achieved, has taken the short cut up the
mountain side. Such an Elder Brother may from time to time apprentice to Himself persons "who show
signs of being capable of enduring the hardships attendant on the heavy climbinghardships which more
often than not cause the would-be climber to decide to revert to the longer and easier route.
2) The Great Brotherhood, or Great White Lodge, consists in part of those highly evolved Souls who have
reached that stage of the evolutionary pathway which gives them membership of what is called in occult
literature the Inner Government of the "world, and in part of those who, though far off from such a stage,
are nevertheless sufficiently advanced to be trained to become members of this Government, compared
with which all outer governments are but toy governments, in the future. Membership of the Great
Brotherhood, or Great White Lodge, is open to the very earnest and faithful worker who has begun to

know the nature and purpose of life. But he stands on the lowest rungs of the great Ladder of the Inner
Life, is but a student of government, not a veritable Master in the science.

Chapter 5

THE DEVELOPMENT OF KUNDALINI

T is interesting to note the progress of a particular experience in
developing Kundalini, or rather in stirring Kundalini into activity. In
the particular case observed, the principal work is done during
sleep, and appears at first to consist in the preparation of the spinal passage
by moving Kundalini from the base of the spine to the top of the head. The
individual out of the body can do this work, for though there are physical
effects the Fire itself is non-physical. The globe or sphere at the base of the
spine contains within it the Kundalini Fire coiled spherically. The prescribed
concentration upon the globe, and thus upon the Fire within, begins to stir it
into activity, provided the right kind of life has been lived beforehand for a
considerable period, which is to say provided it is fed with the right kind of
fuel. Even if the right kind of life has not been lived, a stirring may take
place, but the effect of the premature stirring, if any take place at all, will be
disastrous, as has already been pointed out.
Assuming the stirring takes place along right lines, there is a gradual
dissolution of the globe caused by the frictional energizing of the Fire itself.
The Fire is fanned into bright heat and becomes active, forcing its way
through the matter in which it lies embedded, burning it up, and causing the
globe to become a Radiant Sun, instead of the dull though glowing mass it
normally is. This Sun radiates in all directions heat which is physically felt,
specially in the surrounding areas of the physical body.
This Kundalini Sun would seem to rush upwards when it moves fast, as often
it does not, along the spine as a bullet passes through a grooved gun-barrel.
There is something spiral about the movement. In any case, there seems to
be a direct rush upwards, without passing beyond the top of the head, but
specially stimulating centres according to the individual's Ray. The sensation
is that of pressure, while as regards the centre at the top of the head
unusual heat will be felt.

During the waking hours this process may be continued, and from time to
time it seems to occur of itself, so that a warm glow passes up the spine,
producing a most interesting effect. A beautiful expansion of consciousness
is physically experienced, so that the individual feels full of a glorious life
and of a sense of intimate contact with what must be the developed intuitive
consciousness. He imagines what life would be like if he could keep this
experience constant, instead of only intermittent. There is a fine sense of atone-ment, of radiance, of contact with the Real. Barriers seem to have been
broken down, so that the individual sees into the heart of things, no matter
what they are, and sees them as growing entities, their glorious future
disclosed to him as embryonic in them. It is so difficult to describe this
condition of consciousness, but the physical, indeed much more than the
physical, seems transcended, and some veils at least are lifted so that he
gazes upon a Real, less hidden by the clouds of illusion.
In the beginnings of this process a certain amount of dizziness is noticeable.
A new constituent has become active. It is as if a new dimension had opened
out, so that a new world is entered. The dizziness is perhaps the physical
expression of a new relativity, of a new adjustment, other worlds than the
physical beginning to be open to a gaze which the individual has not yet
learned to control, so that he looks out as it were with all " eyes " vaguely
open, instead of with those appropriate to the particular plane on which he
happens to be dominantly functioning. Later on he will be able to close the
eyes he does not need, leaving open only those he does. And later on still,
he will be able, perhaps, to use all " eyes " simultaneously, each " eye "
dovetailing into the others, so as to avoid distortion and flickering between
one state of consciousness and anotherthe effect being the dizziness.
Yet another effect, presumably only in the earlier stages, is that of seeming
to be elsewhere. The individual feels as if he were living elsewhere, so that
the outer world seems to be at a distance. He is far away, and the noise and
rush of life come to him only as a faint murmur. He is as a spectator at a
play, and he looks at the players on the stage as denizens of a world other
than his world. This sensation is more or less continuous, and invests the
outer world with a peculiar unreality, the physical expression of which is the
hearing of the world as if muted. It is almost as it he were deaf. He looks out
upon the world as if he had no concern with it. His physical brain is in one
sense numbed, definitely numbed, though at the same time it is
extraordinarily alert to the Real, full of a hitherto unexperienced keenness,
fire, clarity. It is beautifully stimulated. There seem to be momentary flickers
from far-away consciousness, so that a flash of other-consciousness occurs
from time to time, though only shadowy. This flash seems to take place
when there is special warmth at the top of the head, possibly the result of a
little escape of Kundalini Fire.

Sensitiveness is enormously increased, chiefly in the region of the spine,

though to a certain extent throughout the whole body. A loud noise seems to
grate as upon a raw spine, and sends a shock through the whole body. A
special jar may cause a kind of inner dislocation for quite a while. This
sensitiveness has the further effect of making the individual a kind of
sensitive plate upon which, for example, people in the outer world imprint
themselves, so that in a flash he knows their natures, specially the high
lights of quality and the low lights of defect. He will at once have either a
positive or a negative impression. The former will be positively good or
positively unfavourable, and in either case general tendencies will be
perceived, though not perhaps the details. Sometimes there is nothing about
the person worth considering, there is nothing to be noted about him one
way or the other. He is ordinary, and may for some time longer be left to the
nursing of the ordinary circumstances of life. But one knows as in a flash,
even though details may not be forthcoming.
As time passes the whole body seems to glow with Fire, which one imagines
to extend some distance, so that a person very near should almost feel the
glow and become stimulated by it. The process is temporarily fatiguing to
the physical body, and it is pleasant to lie down. Does the Fire glow more
easily when the spine is in a recumbent position? I am inclined to think that
the restriction of the Fire, so that ordinarily it does not pass beyond the top
of the head, tends to exercise pressure upon the physical brain and induce
somnolence.

Chapter 6

SUN-KUNDALINI AND
EARTH-KUNDALINI
OW wonderful a difference the stirring of Kundalini makes as regards
sensitiveness to influence either emanating from a centre or aroused by
activity, as for example in a Church service ! To go into a city is to feel as if
every vital part drooped, as flowers droop for want of air. Under stimulating
influences, such as proximity to a centre of spiritual vitality, to some temples
and churches, or the taking part in ceremonial activities, or in meetings
highly charged with uplifting influences, the centres seem to unfold as a
flower opens to the Sun, and Kundalini glows throughout the body. And this
unfoldment and glow make contact between the lower and higher bodies,
bringing into the lower the influences of the higher. In the beginning of

Kundalini development it is at once a pain and a glory to contact such

spiritual influencesa pain because Kundalini has not yet overcome the
obstacles to its unfoldment, a glory because the Fire of Life Eternal is flowing
through every vehicle, and for the time being one lives in the larger
consciousness. On occasions there will be an immediate intensification of
Kundalini from the base of the spine, and a beautiful glow which serves to
intensify identification both with the aspiration, which the occasion may have
released, and with the descent of blessing for which the aspiration has
become the channel.
There seem as if there are two sources of Kundalini, or perhaps it
would be more accurate to say that Kundalini plays between two
poles, one positive the Sun, one negativethe Earth, at all events so far
as regards our particular evolution. The Rod of Power, well known to the
deeper students of occultism, seems both to symbolize this fact and to
express it. The negative Earth globe at one end, the positive Sun globe at
the other, and the Fire in each and in-between. To hold the Rod of Power is
to grasp the Power of God. Few there be who may touch it. It is a focus on
occasions of stupendous outpourings of Force.
The heart of the Earth is one pole of Kundalini, the heart of the Sun is the
other. Now the awakening of Kundalini is tantamount to a fashioning of a
shadow of the Rod between the globes. In one sense one ever is a Rod, but
the Rod is not yet awake. It is asleep or dreaming, and the Fire itself
slumbers. To awaken Kundalini is to fan the Fire into a consuming Flame,
burning, purifying, energizing, making conscious contact with the Universal
Fire.
To awaken Kundalini is to draw the Fire " from Earth beneath," " from
Heaven above," so that the bodies, including the physical, become as a Rod
between the two great centres. The individual, as it were, steps consciously
into the space between the centres and becomes charged with the interplay
of force, with Kundalini.
Let me try to visualize the process. I have written above of concentration on
the base of the spine. But the base of the spine is in fact but a receiving
station, a centre of distribution. From the centre of the Earth and from the
Sun we draw the Kundalini power. We concentrate it at the spine-base centre
and send it on its vitalizing way through the great centres of being. Up flows
Kundalini from the Earth, through feet and limbs, through the negative
creative energy, the centre of physical creation, into the globe at the base of
the spine which represents and unifies both Sun and Earth. Down flows
Kundalini from the Sun, its overwhelming intensity tempered as it adapts
itself to the undeveloped mortal man. Upward flows a stream of Fire.

Downward flows a stream of Fire. And the streams meet at the spine base to
weld as it were into a spear of concentrated Force to travel upward on its
appointed way. 1 think of the beautiful concentration of the mighty Jumna
and the majestic Ganga at Allahabad, whence they flow united down to the
sea from which in very truth they came. So do Earth-Kundalini and SunKundalini meet in the globe at the root of the spine, thence flowing as one
great Force into the Real, upon their surface the individual himself being
carried onward into the Light. The negative Earth and the positive Sun
combine, and spiritual Power is the fruition of the two.
In some ways, of course, this description is very inaccurate. Perhaps the
truth would lie in the suggestion that both negative and positive slumber, as
it is well they should, until both are stirred into life. The negative is no less
valuable than the positive. Each has its part to play, its work to do.
Thus the individual, not merely his physical body but all his bodiesmore
the non-physical bodies than the physical bodybecomes a Rod between the
globes, between Earth and Sun.
At this point the student finds entering into the perspective of his vision the
great triple Fire symbolized in the Caduceus. The Caduceus Fire and that of
Kundalini lie close and together, forming a splendid rainbow of colour. They
subserve the same endsdifferently.
There is intimate connection between the Caduceus formed of the central
line of force and its male and female intertwining aspects and the Fire of
Kundalini. Though from one point of view the two forces are distinct, from
another they are complementary and one might even almost say identical,
being reflections of the Activity facet of the Diamond of Fire.
The Caduceus seems independently awakenable, that is to say, stirred into
conscious usage on the part of the individual. But its relationship with
Kundalini is intimate.
The student whose experiences are here recorded was unable to pursue
further the intricacies of the relationship and respective functionings of the
Caduceus Fire and the Kundalini Fire. But in Theosophical literature these are
examined. All he could see was a stream of Fire, differently-hued, flowing
from the root of the spine up into the head, with subtle connections
maintaining ever open channels between those macrocosmic forces of which
it is a current. It was very easy to confuse the Caduceus force with the force
of Kundalini, for there is an eternal alliance between them ; and the
beginner always tends to perceive sameness before he notices differences.
The student concerned had the distinct impression that while the Fire of the

Caduceus offered a Way of Release, the Fire of Kundalini offered a Way of

Fulfilment. Phrases in these regions must never be taken very literally, for
here there are no impenetrable compartments, each aloof from all the rest.
But it seemed as if Sushumna with its Ida and Pingala aspects, the
Caduceus, were a route of release from confinement within the lower bodies,
while the Fire of Kundalini is rather in the nature of a witness-guide to the
identity of the larger with the smaller consciousness. The difference may be
subtle, and from a functional point of view somewhat unreal. Yet it seems
definite and probably has foundation in a fact not as yet clearly perceptible.
Of some very close relationship between the two Fires there seems no
doubt.
Meditation on these two Fires was provocative of imaginings, speculations,
which tended to get out of handnaturally so, since contact had been
established with Cosmic Power, and there was a temporary illumination of
the individuality with Cosmic Light. Immediately there was a sense of a
swinging between the positive and negative forces of Fire Light-LifeEarth
and Sun. Are there negative and positive centres in all individualities,
human, nonhuman, super-human, sub-human? May we divide the centres
we know according to their Earth-nature or their Sun-nature? Is the throat
an Earth-centre, and the heart a Sun-centre? But such speculations lead the
student into channels of investigation which for the time being are distinctly
unprofitable.

Chapter 7

THE HIGH PURPOSE OF KUNDALINI

HE process of working up and down the spine having been begun,
the next business is to set up movement between the various
centres. The first valid centre is the solar plexus, and communication is to be
established between the base of the spine and the solar plexus, round about
the navel. The touching of the solar plexus gives rise to the same sensation
of expansion of consciousness as in the case of the spinal movement. The
stomach may, and probably will, feel some disturbance, a sickish feeling. But
that does not matter. The student did not trace how the Force reaches the
solar plexus, but it seems to be by a roundabout way.
Whenever a centre is vitalized with the Fire there is a sense of expansion of
consciousness and of highly stimulated faculty, and particularly is the

intuition developed since there is greatly increased contact between the

higher and the lower bodies, the higher fortunately being able to dominate,
or the process of arousing Kundalini would not have been permitted.
As it is, not only is there absence of the slightest sexual disturbance, but
such remnants of sex-nature as there may have been seem to be
transmuted and transformed into their true purposevirility and
creativeness, and thus Godliness. Instead of being confined within localized
creative power which partly assumes the form of sex-impulse, life begins to
dwell in the universal creative principle, in the Fire of Creation : the lower
ascends into the higher, the particular into the universal. And when the
particular becomes lost in the universal, thereby discovering its true Eternity,
then the universal descends to take up its abode in the individual. This is
part of the objective of Kundalini.
It is sometimes thought that the development of Kundalini leads to
clairvoyance and continuous interplane consciousness, or to the linking of
the various levels of consciousness, so that other statesof consciousness
may be connected with the waking consciousness. This does take place in
due course, but of far greater importance is a very real transsubstantiation,
the higher consciousness becoming jewels in the setting of the lower, the
higher taking up its abode in the lower, that is to say in the waking
consciousness itself. The lower knows itself to be a setting, and offers its
substance for the jewels of the higher. This is in fact a setting up of
continuous consciousness. Whether in fact clairvoyance, etc., arises or not,
though in course of time it will, is of far less importance than the definite
establishment of the higher consciousnessBuddhic and later Nirvanicin
the waking consciousness, this being the high purpose of the arousing of
Kundalini. This means, as has been said, an extraordinary vivification of
intuitionpure knowledge untainted, undistorted, by the personal equation ;
for into awakened Buddhic and Nirvanic consciousness no un-universalized
personal equation can ever enter. The personal equation is transcended, the
desires of the lower self begin to be transmuted into the Will of the One
Great Self. We may trust to an intuition vivified, purified, by Kundalini, but
we must take care that we allow no outside considerations to distort. If we
dwell in the realm of pure intuition our conclusions are likely to be true. Let
us trust first impressions provided we sense them as coming from the
depths of our being and not from the shallows. The arousing of Kundalini
should establish us permanently in the Realthis is its supreme objective, all
other results can only be incidental to this great end.
There seem to be two general systems of Kundalini development ; one which
proceeds slowly, very slowly, and carefully, little by little, perhaps extending
over lives, the various psychic faculties being developed pan passu with

general growth ; the other being to leave the positive arousing of Kundalini?
until the last moment, so to speak, and then, when all is safe and the word
of the Master has gone forth, to arouse Kundalini with a rush. This method
has in one sense more of risk in it, but there should not be any if the
individual is alert. I am reminded of the launching of a ship. She goes down,
gradually increasing in speed, into the sea, but only after all details of the
slipway are attended to with most meticulous care. But once she is set going
she quickly takes the plunge. In some cases, this latter method is employed,
in others, the former.
As a setting for the right development of Kundalini, there is always an
extraordinary desire to use the intensified power to help others. There is
often the deliberate turning of oneself into a negative photographic plate, "
exposing " it to those nearby, that their needs may be directly known. This
longing to be of service to others is greatly stimulated, and indeed much
more help can be given, because of the vivified intuition. One even feels
inclined to advise some of one's friends, if they ask, quite frankly as to what
they need, the advice being available because the individual has discerned
so very clearly, with the aid of Kundalini, what he himself needs. He can help
others because he has discovered how to help himself. But discretion and
tact are the better part of valour, and one must not hinder in the effort to be
helpful.

Chapter 8

CENTRES AND FUNCTIONS OF

KUNDALINI
ORE advanced students often show the student a number of ways
of using Kundalini, which, by the way, seems crimson in colour.
One method is of drawing a pupil into the teacher's own Kundalini-infused
aura, so that he takes, as it were, a Kundalini bath. This is a potent
vitalization, and does no harm at all, provided the teacher takes care, as he
does, to see that in the individual there are no prominent characteristics
which might be undesirably intensified by Kundalini stimulation. It should be
remembered that to bathe in Kundalini does not involve the arousing of
Kundalini, for in one way we are all bathing in Kundalini, the vital principle,

Bergson's elan vital. But to admit a person to a bath of what may be called
concentrated Kundalini demands care. It might be suitable for an
undeveloped person of an unobjectionable disposition, and also for a
developed person who has already learned to dominate his lower nature.
One of the reasons at any rate why the Elder Brethren are unable to live in
the outer world is the effect upon the average individual of Their supremely
dynamic Kundalini. We know how a wireless station, for example, seems
charged with electricity the air being full of it. Some people are adversely
affected by this electrical atmosphere. Similarly, in far more intense degree,
many people would be even dangerously affected by the physical propinquity
of an Elder Brother dynamic with Kundalini Fire. The world is not yet ready
for such stimulation. Consider the effect the Christ had upon the people
2,000 years ago even though He used the body of a disciple. The Kundalini
Fire in the disciple, inevitably intensified by the immediate presence of the
Christ, fired the people one way or the other, and finally the other. There was
inadequate self-control to stand the strain of the searching penetration of
Kundalini. We have been told that this was anticipated, and that the work
planned was fulfilled when a few disciples became available to transmit the
Christ's Message to future generations. No more was expected from the
people of the time, or perhaps not much more, for it was realized that the
force introduced into their midst would probably be too much for them. Yet,
for the sake of the few who could be inspired to pass on the Message to
unborn generations, the risk of non-acceptance and of the murder of the
physical vehicle of the Lord had to be run. May it not be that the karma of
the Jews is not so heavy as might otherwise be imagined, for they were face
to face with a Force the effects of which even the Love of the Christ Himself
could not neutralize, or should I rather say, turn aside, transmute or veil?
Kundalini Fire is the essence of the Love of God, so that there can be no
question of neutralization, but only of, as it were, protecting the eyes from a
blinding Light. This could not be perfectly done 2,000 years ago.
In this connection, there are a number of complicated considerations into
which I need not enter. One, for example, is the extent to which constant
and immediate contact with crowds has to be avoided, much of the work
being done from centres, rather than in the midst of the people.
The Word of a Saviour thus descends into the future partly through His life in
His disciples, partly through transmission by disciples and through books,
but largely, mainly, through highly charged Kundalini centres, Kundalini thus
concentrating in special areas on the surface of the earth : bathing pools of
Fire, spiritual bathing pools, as they indeed become, as well as centres for
the emanation of the Fire throughout the world.

To return to the methods of using Kundalini another way seemed to be that

of directing a stream through the head of an individual, through what
seemed to be a funnel-shaped opening, so that the stream floods the body,
or rather the bodies. This is a safe method of using the Force since it reflects
the principle of fructification, which is ever from abovesunshine, rain, etc.
Care must, however, be taken that the Force thus employed is adapted in
intensity to the receptivity of the individual. Some people may be able to
stand a tropical storm, but the majority need but gentle rain.
A third method of the use of this Fire is in the case of protection against
machinations of Brethren of the Shadow. A student came across a case of an
undesirable person who was inciting people to commit suicide, and had even
urged them to the point of hanging cords around their necks. The law
allowed him in this case to spray upon the undesirable individual, or possibly
" thought-form " emanating from an undesirable individual, a piercing
stream of crimson Fire. In the case of the form, it was at once destroyed,
thus instantly freeing the victims from their obsession. What was the nature
of the repercussion upon the individual himself? Probably illness, possibly
disintegration. A curious feature of the process seemed to be that the Fire
was directed from a centre. It seems as if Kundalini can be sent forth from
any centre, though preferably from the solar plexus centre or from the
centre between the eyebrows. We thus begin to realize that the great
centres of the body are the main distributors of force. It is not a matter of
eyes or hands or feet, but of centres.

Chapter 9

THE INDIVIDUALITY OF KUNDALINI

URIOUSLY enough, even though there seems to be obstruction at

the top of the head, not in the centre of the head but actually at
the top, nevertheless to a certain extent Kundalini pierces its way
through and ascends through the top of the head beyond the physical body
like a fountain of coloured water. The result is a stream which opens out so
that there is the appearance of a tunnel, Kundalini flowing outwards, as it
were, over the edge of the funnel. In the beginning this funnel emerges only
a short distance, but as the piercing process proceeds the force of the
stream becomes

greater and Kundalini rises to a great height. All head obstructions vanish,
with the result that contact is made, a channel pierced, between the various
types of consciousness, leading to continuous consciousness and to
constant contact between the various planes and the physical-brain waking
consciousness.
What is the nature of the obstruction at the top of the head ? It has the
appearance of a mass of grains of " sand," yellowish in colour, through which
Kundalini is endeavouring to effect a permanent passage, tearing apart the
mass, making a hole through it, a process of some difficulty, some pain, and
a certain amount of danger. At first, Kundalini only glows. As time passes,
the glow must become a burning nucleus and later a consuming, purifying
and releasing fire. These grains of " sand " presumably are cells, and they
are not so close to one another that Kundalini cannot effect some sort of a
passage, just as water can escape through a sieve.
It is interesting to watch the nature of the process of awakening Kundalini as
it takes place during the sleep of the physical body. The most interesting
observation is as to the density or solidity of Kundalini itself. From one
standpoint, Kundalini is a Fire, liquid Fire, but from another there is an exact
simile in the planting of a long pole in a hole in the ground. The earth has to
be hollowed out and the pole inserted into the hole thus made.
Similarly, in the lower bodies obstruction has to be removed from the course
Kundalini must take obstruction both physical, etheric, and possibly higher
as well; and the picture the student had in his mind's eye as he awoke is of
digging away varying densities of solids so that another kind of solid may
enter the
passage thus cleared. One might well employ the simile of boring into the
earth. In the course of the process earth is encountered, earth and water are
encountered, then perhaps water alone, and if one went far enough down
one would meet molten masses and gases of various kinds. Now boring
upwards has to take place for Kundalini, and the same kinds of obstructions
are encountered, different kinds of solids even though we call them solids,
liquids, gases, and so on. All are solids. Kundalini is a solid, and if it is to do
its work, certain other kinds of solids must be removed out of the way. Not
that it cannot more or less interpenetrate them. It can and does permeate
them to a certain extent. But its main objective cannot be accomplished
unless it has a clear passage, and this involves the removal, perhaps only to
a very small extent, of physical obstruction, possibly a heaping to either
side, just as a crowd has to give way before an oncoming procession. There
is probably partly a burning away and partly this crowding on either side.

As the channel is formed the pole of Kundalini is pushed upa matter of

time. The idea of Kundalini as a pole being gradually inserted into a hole
seems to be more accurate than at first sight may appear. The distinctions
we make between solids, liquids and gases, and so on, are relative terms.
There are solids to which the most solid things we know are supremely light
and airy. Some of these solids one notices in the inner regions of the earth.
This is one way of regarding solids. Another way is to look upon the
increasingly Real as, in the truest sense of the word, "solid," increasingly
solid, substantial. From this point of view, Kundalini is more solid than the
most solid substance we know, using the word "solid" as synonymous for
"real".
Dealing with Kundalini in these terms one is conscious of its solidity as
compared with that of physical matter or of substances next in degree of
solidity, from the physical plane standpoint, to physical matter. Kundalini
seems much more solid than these, and the process of awakening Kundalini
may thus be not at all inaptly compared with the removal of earth, and of
earth mixed with water, for the entry of a pole of solid wood, as has already
been suggested. The pole of solid wood is relatively far more solid than earth
or water. So is Kundalini from a certain point of view far more solid than the
obstructions which have to be removed. I am not surprised, therefore, that
the translation into terms of waking consciousness of the digging process,
taking place during the sleep of the physical body, is that of the removal of
earth and water so that a hole may be made for the entry of a very solid
object indeed. In one sense, mental matter is much more "solid" than
emotional matter, Buddhic more "solid" than mental, Nirvanic than Buddhic ;
just as space may be considered more solid than that which fills it. What we
call matter can only be where the more solid so-called " space " is not there
to prevent its presence. We have to drive away space in order to make room
for matter. But sometimes we must drive away matter in order to make
room for space, and this is what we are doing when arousing Kundalini, for
Kundalini belongs, relatively, more to space than to matter.
There are speculations about Kundalini in which one is almost afraid to
indulge. Universal, Cosmic Fire as it is, nevertheless it seems to be
constituted of innumerable diverse elements, and one or another of these
shines forth according to the setting of the Fire in individualities belonging to
one or another of the great evolutionary streams. Each centre represents a
line of energy, and in each individuality, therefore, one centre is dominant,
while another comes next in importance. So is it that Kundalini adapts itself
I ought, of course, to say herselfto the pre-eminent note, and seems as
if it energized the various centres according to their respective importances
in the particular human body. It courses lightly, as it were, through the subdominant centres, touching them to minor vivification only, but giving

radiance indeed to the centres which have special preeminence. And this
principle obtains throughout the evolutionary process, in the vast
macrocosms no less than in the minutest microcosms.
But Kundalini definitely stimulates each centre, whirling as each already is,
throbbing and piercing its way upwards to the great head junction. There
seems to be little doubt that there is a spiral, corkscrew movement of
Kundalini as it surges upwards, concentrating on the centres which are
outstanding because of the individual's Ray(1) and temperament, and
sometimes vivifying certain centres which need special stimulation in view of
certain work the individual has to undertake. Here one centre is stimulated
more than the rest. There another centre is singled out. And perceiving this
one wonders if nations and races, faiths and sects, have their super-ordinate
centre as well as their subordinate centres, so that the Fire of Kundalini has
to be all things to all centres.
One wonders if the same be true of land, of sea, of valley, of mountain, of
forest, of plain. And then comes the speculation as to the supreme Centre of
the Earth. The Earth, as we are told, has its colour, its note. Has it not its
special centre also? This seems to be without doubt, as must also be the
case with the Sun, with a Solar System, in fact with every organism. And
when one tries to follow this speculation with the inner vision one becomes
lost in regions of consciousness which forbid exploration, and one turns back
wisely, though regretfully, into those realms which are, as these others are
not yet, for our conquering.
The burning sensation, so usually associated with Kundalini, and by no
means confined within the channels of its passage through the body, is not
necessarily inevitable. There may be a sensation of cold, of pressure, of a
bursting, the latter generally within the head. Some students have
experienced an uncomfortable warmth throughout the trunk of the body,
with extension into the head, so that the whole of the upper part of the body
seems intensely hot, streaming forth heat in all directions.
But always, and this is an acid test of the rightness of the experience, the
whole body becomes comparatively universalized as to its sensitiveness. The
whole body becomes, as it were, a Gauge of the Real, so that discrimination,
as has been said before, is alive from the feet to the very top of the head
itself. This is a reflection on the physical plane of the absence in the inner
bodies of the localization of faculties which is so apparent in the physical
body itself. There arises, with the vivification of Kundalini, a blending of the
lower with the higher bodies, so that there begins to be one vehicle
receptive and active in every part of its being.

In the higher regions of consciousness we cease to speak of vehicles, for the

place of these is taken by radiances ; and when Kundalini is still further
developed, the consciousness which in the physical body has localizations,
and in the higher bodies is co-extensive with their frontiers, will, in the
highest regions, become concentrated in a centre, whence rays will issue
forth in all directions.
Evolution consists in a going forth into the whole of manifested life, in
contacting the farthest circumferences ; but the way of return is to bring
back, stage by stage, to the Centre the fruits of the going forth, the sum
total of all the experiences. Thus do we seem to come to the point of
concluding that in some mysterious way Kundalini remains for ever
individual to its recipient, however much it may always be inseparable from
the Universal Fire whence it issues forth. In some mysterious way it would
seem as if Kundalini partakes of the nature of the Permanent Atom (2), cannot
disintegrate, and forms the eternal Fire of the evolving individuality.
I have said that it cannot disintegrate. From one point of view nothing
disintegrates. All that anything can do is to return home awhile, and this is
what Kundalini probably does. The coursing of Kundalini through the centres
of the body, its picking out a special centre or centres for major vivification,
its issuing forth from the head, its unificatory powers all are the gathering
of experience for the Fire which is the individual himself.
We must, it seems clear, free ourselves from the habit of looking upon our
bodies as just flesh and blood, as just matter, as matter is known in these
days of feeble vision. All things are modes of manifestation of each other. All
are modes of the manifestation of Fire, or of any other supreme expression
of the Creative Spirit which we may be able to conceive. In Christian
scriptures we have the conception of Fire as the third aspect of the Trinity,
God the Holy Ghost. But behind all divisions there is the One without a
Second, and true indeed is it that all that we can predicate of the
expressions of the One we can predicate still more of the One Itself. So,
from one aspect we may express the Creative Spirit as Fire, and all that
comes from it as Fire no less. Hence we think of Kundalini as the heart, the
permanent Fire, of the vehicles of an individual, and we think we see in the
Permanent Atom the Fire of Kundalini awaiting its next forthgoing.
There seem to be inbreathings and outbreathings, pulsations of Kundalini.
Observation seems to show that all things breathe, and that there are the
most marvellous interpretations to be assigned to these breathings. The
intensity of Kundalini waxes and wanes. It rises and falls, even in its
surgings. It is exceedingly difficult to follow all this, for the student who has
been observing is inexperienced, and in addition is confronted with the

intensifications produced in his own Kundalini by the very observations

themselves. Attention feeds, as inattention starves; and these constant
experiences and experiments increase his own Kundalini activity. In these
waxings and wanings Kundalini is evidently profoundly affected by the
surroundings of the body in which it dwells. In the great open spaces, in the
harmonious, rhythmic and well-ordered home, at sea, in close proximity to
hills and mountains, in special gatherings of an uplifting nature, in welldirected ceremonial gatherings, in churches, temples and mosques round
which fine devotion has gathered, in schools and colleges from which all fear
is entirely absent and there subsists a beautiful relationship between
teachers and taught : in all these, and other conditions of the same type, as
in places of study, Kundalini waxes. But in towns and cities, in crowded
places, in theatres, restaurants, picture-houses, in the ordinary public
meeting devoid of any particular aspirational element, Kundalini wanes, that
is to say it receives no stimulus. But always is there a tide in the affairs of
Kundalini, an ebbing and a flowing, a rising and a falling, however
imperceptible. It would seem doubtful if ever Kundalini is actually asleep,
however inactive it may appear to be, for it must needs share the
functioning of Kundalim everywhere, and as a whole Kundalini is astir
throughout the spaces. Nevertheless, we feed Kundalini, and we starve
Kundalini, in the veriest trifles of our living physical, emotional, mental
and beyond.
One observation which was of tremendous interest to the student making all
these contacts was the use of what is called the Thyrsus in the special
awakenings of Kundalini which from time to time take place. The Thyrsus
has the magnetic property of reaching out into intimate touch with Kundalini
and of causing Kundalini to follow it as iron is attracted by a magnet. In the
ancient days the Thyrsus was very well known, and was evidently used in
cases where a kind of artificial stimulation of Kundalini was indicated. It was
certainly known to the Yogis of old in India, and to the Egyptians and the
Greeks. The Thyrsus observed was manufactured of some brilliantly white
metal, cylindrical in shape, about twenty-four inches long, an inch or so in
diameter, and resembled nothing so much as the ordinary ruler. It was
placed at the root of the spine and then drawn upwards, Kundalini following
after it. Of course, the Thyrsus could only be used by those who already had
an intimate knowledge of the workings of Kundalini.
1) Theosophy teaches that all life, whether in mineral, plant, animal or man, is the One Life. This One Life,
long before it begins its work in mineral matter, differentiates itself into seven great streams, each of
which has its own special and unchanging characteristics. These fundamental types are known as the
Rays. These seven types are to be found among men, and we all belong to one or other of them.
Fundamental differences of this sort in the human race have always been recognized ; a century ago men
were described as of the lymphatic or the sanguine type, the vital or the phlegmatic ; and astrologers
classify us under the names of the planets as Jupiter men, Mars men, Venus or Saturn men, and so on.

2) The central nucleus of each of man's bodies is a Permanent Atom, so-called because it remains ever
within the periphery of the higher aura, even when the body itself has disintegrated. At rebirth, from this
atom emanates a web-like substance into which the actual atomic particles of the new body are builded.
The use of the permanent atoms is to preserve within themselves, as vibratory powers, the results of all
the experiences through which they have passed. We must not think of the minute space of an atom as
crowded with innumerable vibrating bodies, but of a limited number of bodies, each capable of setting up
innumerable vibrations.

Chapter 10

THE MUSIC OF KUNDALINI

AN we describe the great Serpent-Fire of Kundalini in its

fundamental glories, in its colours, in its shapes, in its musicnotes? Can we describe its song ? Can we describe its rainbow?
Kundalini is music as it is colour. It is a rainbow as it is a perfect song. The
student senses this as he enters into its nature. Kundalini comes from afar,
trailing clouds of colour and of sound. Kundalini is a perfect fruition of Life. It
is a consummation of Life. It vibrates with consummated experience. Whose
experience? The experience of One who has been one, but who has resolved
into glory upon glory the unfoldments of His evolutionary wayunfoldments
in darkness and in light, in peace and in storm, in joy and in sorrow. He has
sown experiences, and He has reaped Flowers, a Garden of Flowers, Flowers
that sing, Flowers that breathe forth colour.
Could the student but hear the Song of Kundalini, could he but " see " the
colours of the Fire, he would know what Life is, for he would be penetrating
into the very heart of Being. But his senses are dull, even those with the aid
of which he experiments and experiences. He can know that which to him is
knowable, and he can see as through a mist the as yet unknowable, and
through the mist comes the glory of a throbbing majesty of sound a single
world-encircling, world-drenching throb of sound, yet containing within itself
a veritable world of music. Through the mist, too, comes the glory of a
mighty rainbow of colour, no less world-encircling and world-drenching. All is
alive with colour-sound, colour singing, song colourful.

The student feels he may not suggest either a colour or a note as expressive
of Kundalini, for each of us hears himself differently, sees himself differently,
in this magic crystal of blended colour-sound. Let each listen. Let each see.
It were almost a blasphemy to dim the crystal from its all-embracing purity.
Yet our Kundalini?, the Cosmic Kundalini from our Lord the Sun and the
individual Kundalini from our Mother the Earth, has its note dominant,
different from the notes dominant of other modes of evolution, and is a
blend of the Song of the Sun and the Song of the Earth. Our Lord the Sun
sings His Song for all His universe. Our Mother the Earth sings her answering
note, the note of life unfolding on her bosom. So does our Lord the Sun send
forth His colour, and our Mother the Earth shines, in all her colour, radiance
in answering homage.
How near sometimes the student seems to come to the song of Kundalini
from the Sun, to the colour of it, and to the song of Kundalini from the
Earth, to the colour of it. He sees at once that the Earth is but an image of
the Sun her Father. The song of the Earth, the colour of the Earth, are but
immature shadows of that coming substance perfectly resplendent in the
Sun. He sees that all the singing from the Earth, and all the colourmessages, are but praise to the Lord of all, and from the heights of man in
all his trappings of bodies right down to the humblest atom in the lowest of
nature's kingdoms the student hears a song of praise and colour-throbbings
of aspiration. Our Lord the Sun has set them all afire. He has set them all asinging. He has set them all a-shining in a myriad hues. In their joy, in their
deep consciousness that as He is so shall they be through the mystery of His
Being in colour and in sound, they give to Him that which they have received
from Him. Our Songs, our Colours, our Life, our Light, our Glory, are from
Him, and we lift up our gifts that He may see we cherish them.
Kundalini sings to the student with the voice of all that lives. The student
thus begins to know all life, not by a forthgoing, but by an indrawing. In the
hidden recesses of his own Kundalini, if the possessive be pardoned, he finds
the secret of the Unity of Life, as he has known Life's solidarities without.
There is a Unity, and it sings one song, composed though the song be of an
infinitude of notes. There is a Unity, and it sends forth one colour, composed
though it be of an infinitude of colours. There is but one song, but one
colour, for all life on this Kundalini-Globe we call the Earth. In the Kundalini
we hear the song, we see the colour. And when we are able to make external
that which for so long must remain internal, and remote and inaccessible,
only now and then revealing itself, when at last we are the Unity, then do we
pass beyond the human kingdom, as we have passed beyond the kingdoms
below, and the Kingship of the Matter-World is ours.

Kundalini is indeed vocal. She can be heard by those who have the ears to
hear. She is substantial, even though yet more spatial, and can be seen by
those who have the eyes to see. Kundalini is no mere fanciful abstraction.
She is no mere theory, no mere externalization of an imaginative
outpouring. She lives. She sings. She arrays herself in scintillating colours.
When we seek her within ourselves, and perchance catch a glimpse, be it in
her sleep or in her stirrings, of her compassionate elusiveness, then if our
eyes and ears be but faintly open, we shall see her raiment and hear her
voice. And these shall be our raiment and our voice, not as these are now,
but as these shall be some day. Is it not worth while to seek her, not by
striving to awaken her before her rightful sleep is over, not by disturbing her
if on occasion she sallies forth within the domain which is hers to illumine,
but just by watching, as this student has watched, respectfully, without a
ripple of desire for response?
The way to seek her is to detach oneself from one's anchorages, to break
the bars of all imprisonments of physical body, feelings and emotions, and
mind, and to lose oneself in the formless spaces of Life's infinitudes. It is
needful to " feel" the infinitudes in their limitless natures, not going forth
infinitely far, but being infinitely still. There is no far nor near when perfect
stillness is achieved. Yet the stillness is vocal. It is supremely still because it
is throbbingI wish there were a word to express throbbing to the supreme
degree of imperceptibility with the Song, the Voice, of the Stillness. When
that still, small Voice, infinitely potent by very reason of its small stillness, is
heard, then are we hearing Kundalini afar off, yes; inevitably so. But in
the distant future to be our Voice, our very selves singing for joy.
So, too, in the perfect clarity of the silence, we shall see a warmth because
of its warmth ol colour. Then shall we be seeing Kundalini afar off, yes ;
inevitably so. But in the distant future to be our Colour, our very selves
shining for joy.

Chapter 11
ACCOUNT OF AN EXPERIENCE

ET this little book conclude with an account of an experience which

from one point of view may appear utterly remote from Kundalini,
yet in fact was the direct result of the stimulation of this mighty Fire and of

an apparent flowing on its surface " back" into the at present undiscoverable
past. Indeed does Kundalini break down barriers, not merely of
consciousness in terms of matter but no less in terms of time. The ridges
between present and past, and present and future, become transcended, at
all events within limits, and the Eternal becomes the Real rather than the
modes of time. The student who was experimenting and experiencing was
more interested in the past than in either present or future, so where
travelling was possible he tended to travel " backwards" rather than
outwards or forwards. Hence the experience which follows.
The student finds himself on a stream of Kundalini, and moves on the
stream towards time's beginnings so far as this particular evolution is
concerned.
He moves back and back and back, until he finds himself strangely immersed
in the majestic profundities of the opening of a new era of life.
He looks about him, though who exactly this " he " is he does not know,
largely because he does not careit is that at which he is looking that
absorbs him.
He sees before himhow entirely inadequate are descriptions which must
needs be couched in small physical terminologiesa vast expanse of
substance. Matter is not the right word at all, nor even is substance. The
word Sea would be better if it did not so forcibly connote liquid. The
sentence might
well have read " a vast expanse of Fire," but there is inadequacy in this also.
At any rate there is a vast expanse, the nature of which is that it is known
and therefore has within it the potentiality of knowing. Whether this
sentence is intelligible or not is, perhaps, doubtful. But the dominant
characteristic of the expanse is the fact that it is being known all the time,
and that in such knowledge lies the fact of its own potency to know.
Being known, there is involved a Knower. And the student immediately
conceives the principle that at the dawn of an evolutionary unfoldment there
are two elementsa Known and a Knower. There is an infinitude of Known,
and a Knower who in Himself sums up the apotheosis of the evolutionary
process to which He belonged. He is a God and more than a God. He is a
Sun.
The student perceives that by very reason of the Knower it might be
postulated of the Known that it consists of an infinitude of Knowers in their
becoming.

The Known comprises, therefore, innumerable Knowers who do not know.

Or, there are innumerable Fires which do not glow. On this expanse the
Knower breathes the Fire of His knowing. And so evolution begins.
Innumerable Fires begin to glow in the spirit of their fireness, for the
unconscious has met its mate in
the conscious. The Known has met its mate in the Knower.
Sparks issue forth.
Sparks become microscopic flames.
And there is added the fuel of kingdom after kingdom of nature, fed by the
Knower, who has known kingdoms and has brought them forth through the
Fire of Kundalini.
The flames grow larger. More and more fuel-experience.
The flames burst into microscopic fires.
The fires expand into conflagrationstowering greatnesses of Fire.
Kingdom after kingdom feeds sparks and flames and fires, until all human
fuel is resolved into Fire, as already has been the fuel of the mineral,
vegetable and animal kingdoms before it.
And then Fires triumphant enter into the Essence of Fire. The very Form of
Fire is consumed, and the Life of Fire shines forth in perfect purity.
From Fire-Form to Fire-Life.
Thus onwards into immeasurably transcendent regions, in which, perchance,
even the Essence of Fire merges into that which lies beyond.
Thus from being Known, the Known becomes the Knower.
And the Knower withdraws into the transcendence of Being. On the bosom of
Being He rests for re-creation.
THERE IS A HUSH OF THE SILENCE OF ETERNITY
In the Silence the clarion call of a pure Note of Forthgoing causing the
Silence to vibrate in the rhythm of its own Perfection.

The Knower comes forth.

And on the expanse of a Known He breathes the Fire of his knowing.
Again begins an evolution.
And all are Knowers in the Becoming.
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